INTRODUCTION

 

Religion is the sociological extension of the brain’s imagination of the mystic and spiritual unknow. Since we will never know if a supreme being really exists until we die, it’s best to keep an open mind about life after death. Belief in the spiritual is really a personal thing but because the whole ideology is subject to conjecture, organized religion evolved to help people with the myriad of human emotions that religion targets. Fear and wonder are the root curiosities and unfortunately there will always be a con artist ready to take advantage. As social creatures, humans need communal situations to feel secure and fulfilled. As mentioned in the following article “American Religion is not dead yet,” religion offered the human needs of life’s meaning; those meanings include rituals; communal support; and spiritual prophetic action. One of the meanings of “evangelical” is militant or crusading zeal which is an outlet for human passion. With the slow demise of American religion, these human needs need to be replaced. This section looks how this is happening in today's American contemporary society.

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WHY RELIGION

 

People are not drawn to religion just because of a fear of death or any other single reason, according to a new comprehensive, psychological theory of religion. There are 16 basic human psychological needs that motivate people to seek meaning through religion, said Steven Reiss, author of “16 Strivings for God,” The New Psychologically of Religious Experiences,” a new theory and professor of psychology and psychiatry at Ohio State University.

 

These basic human needs " which include honor, idealism, curiosity and acceptance " can explain why certain people are attracted to religion, why God images express psychologically opposite qualities, and the relationship between personality and religious experiences. "Previous psychologists tried to explain religion in terms of just one or two overarching psychological needs. The most common reason they cite is that people embrace religion because of a fear of death, as expressed in the saying 'there are no atheists in foxholes," Reiss said. "But religion is multi-faceted" it can't be reduced to just one or two desires."

 

Reiss described his new theory which he said "may be the most comprehensive psychological theory of religion since Freud's work more than a century ago" (in the June issue of Zygon, a journal devoted to issues of science and religion.) "I don't think there has been a comprehensive theory of religion that was scientifically testable," he said.

 

The theory is based on his overall theory of human motivation, which he calls sensitivity theory. Sensitivity theory is explained in his 2000 book "Who Am I? The 16 Basic Desires that Motivate Our Action and Define Our Personalities" (Tarcher Putnam).

 

Reiss said that each of the 16 basic desires outlined in the book influence the psychological appeal of religious behavior. The desires are power, independence, curiosity, acceptance, order, saving, honor, idealism, social contact, family, status, vengeance, romance, eating, physical exercise, and tranquility.

 

In fact, Reiss has already done some initial research that suggests the desire for independence is a key psychological desire that separates religious and non-religious people. In a study published in 2000, Reiss found that religious people (the study included mostly Christians) expressed a strong desire for interdependence with others. Those who were not religious, however, showed a stronger need to be self-reliant and independent.

 

The study also showed that religious people valued honor more than non-religious people, which Reiss said suggests many people embrace religion to show loyalty to parents and ancestors. Reiss explains that every religious person balances their 16 basic human needs to fit their own personality. "They embrace those aspects of religious imagery that express their strongest psychological needs and deepest personal values."

 

One example is the desire for curiosity, Reiss said. Religious intellectuals, who are high in curiosity, value a God who is knowable through reason, while doers, who have weak curiosity, may value a God that is knowable only through revelation. "People who have a strong need for order should enjoy ritualized religious experiences, whereas those with a weak need for order may prefer more spontaneous expression of faith," he said.

 

"The prophecy that the weak will inherit the earth should appeal especially to people with a weak need for status, whereas the teaching that everybody is equal before God should appeal especially to people with a strong need for idealism." If religion and personality are linked, religion must provide a range of images and symbols sufficiently diverse to appeal to all the different kinds of personalities in the human population, Reiss says. Religious imagery potentially accommodates everybody because in many instances the images and symbols are psychological opposites.

 

"How we value and balance the 16 psychological needs is what makes us an individual, and for every individual there are appealing religious images," he said. "The values that guide a personality with a strong need for vindication are expressed by a God of wrath, or a war God, while the values that guide a personality with a weak need for vindication are expressed by a God of forgiveness. The values that guide a personality with a strong need to socialize are expressed by religious fellowship and festivals, while the values that guide a personality with a weak need to socialize are expressed by religious asceticism."

 

The need for acceptance makes meaningful images of God as a savior, while its opposite inspires the concept of original sin, according to Reiss. The need to eat motives some people to value abstinence and others to value sustenance. "Because this theory can be tested scientifically, we can learn its strengths and weaknesses, and gradually improve it," Reiss said. "Eventually, we may understand better the psychological basis of religion." Reiss emphasized that the theory addresses the psychology of religious experiences and has no implications for the validity or invalidity of religious beliefs.

 

Reiss said that each of the 16 basic desires outlined in the book influence the psychological appeal of religious behavior. The desires are power, independence, curiosity, acceptance, order saving, honor, idealism, social contact, family status, vengeance, romance, eating, physical exercise, and tranquility.

 

Religion can, according to some researchers, help people find meaning, support social organization, and avoid existential angst. Social psychologists have identified "stress buffering" mechanisms, such as a perceived connection with the divine, as key ways people may deal with difficult life events. Religion may also encourage people to be more charitable by promoting belief in a supernatural agent.

 

The anthropological school argues that religion functions as an early form of science, answering questions that human reason cannot yet explain. The psychological school argues that people gravitate towards religion because it provides a sense of comfort and security.

 

As well as being acts of social unity, even more formal rituals also alter brain chemistry. They increase levels of serotonin, dopamine, and oxytocin in the brain – chemicals that make us feel good, want to do things again and provide a closeness to others. “People are attracted to religion because it provides believers the opportunity to satisfy all their basic desires repeatedly. You cannot boil religion down to one essence.”

 

Reiss's theory of what attracts people to religion is based on his research in the 1990s on motivation. 10/5/2015.